Dear J Thank you for your email. I wonder what the Yijing says about our interaction? This would be a good experience in aligning the text with material conditions - a process mediated by our own 'intentions'. Of course, material conditions and intentions continuously change - but the Yijng text remains constant. The efficacy of translation merely allows us to peer into the historicity of the text - to a lesser or greater accuracy. Indeed. 'words' are the business we are engaged in - and a question lingers as to whether it matters how these words are generated and received. An open-ended enquiry might allow for possibilities of 'being' that are firmly closed-off by precise answers. This is 'why' the individual lines of the Yijing 'move' and 'transform'. All Best Wishes Adrian
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Dear T We possess a very rare book of Wong Tai Sin Predictions - in the original Chinese language and English translation - part of a limited edition published in 1984 in Hong Kong! The Wong Tai Sin Temple (Sik Sik Yuen in the local Cantonese dialect) apparently first produced a little-known English translation of the Predictions during 1981 - and then this 1986 edition was sponsored by a local Board of Hospitals (there was no NHS in Hong Kong). The small Admission Fee to the Temple funded the Hospitals - and it is the Management of these Hospitals which financed the publishing. We attach a reading for you - together with the Introduction and Foreword, etc, to this book. Wong Tai Sin Temple - Online (English) 'Sik Sik Yuen' (嗇色園) is the Cantonese pronunciation of 'Se Se Yuan' - with the first two ideogram being different in structure and meaning - but sounding (and looking) similar' to Western ears and eyes: a) 嗇 (Se) = Careful Accumulation (Through Labour) b) 色 (Se) = Healthy Complexion c) 園 (Yuan) = Temple (Where Medical Healing Takes Place) It seems that '嗇色' (Se Se - Sik Sik) are read together to suggest a 'healthy self-cultivation' - a process which involves meditation, self-discipline and ritualistic behaviour - as well as others (such as Doctors and Nurses) helping when such help is needed. With regards 'Wong Tai Sin' (黃大仙) - some of the suggested 'English' translations are out of date: 1) 黃 (Wong) = Surname (Literally 'Yellow' Like the Colour of the Earth in Central China - Written 'Huang') 2) 大 (Tai) = Grand 3) 仙 (Sin) = Immortal The Commentary above (listed in the book under discussion) suggests that '大仙' (Tai Sin - Tai Xian) should be translated as 'Almighty God' - and I think we can see the missionaries at work! Of course, this is a Daoist expression with no Judeo-Christian connotation whatsoever - meaning 'Grand Immortal' - or someone who has spent many years practicing Daoist self-cultivation and who has made a tremendous breakthrough regarding the acquisition of robust health and a long life! I include a photograph of our family shrine here in (London) in the UK - which has just been cleaned! Thanks Adrian
As far as I can tell, once the mind has been 'stilled' (not an easy task), and the awareness 'expanded' (tricky), then the body and material universe appear to manifest and exist within the conscious awareness. This understanding should be, (although achieved within 'time'), purely 'existential' when profoundly experienced. The 'cause and effect' of spirituality cannot occur without material reality (and the proper placement of events) as conscious growth and development unfold in the correct physical sequence (that is, the correct unfolding of the 'mysterious' path or 'technique'). The correct sequence of events (the 'quest') ensure an enhanced and permanent transformation in 'awareness' (which seems 'timeless') whilst the body continues to 'age' according to natural (mechanical) processes.
The expanded awareness (Samadhi) is purely existential as all past, present and future events (its three reconciled qualities) are easily (and naturally) reconciled within 'it' - here and now. For instance, although the expanded mind is able to discern and participate within dualistic (subject-object) thinking processes (the last word of our previous communication feeds seamlessly into the first word of this exchange - and the time inbetween being both 'insignificant' and yet highly 'relevant') - all barriers fall away when this dualistic function is 'suspended' for the duration of the intense and/or profound meditational experience. When discursive thinking is required - then the 'dualistic' function re-emerges - but we are no longer enslaved to it. In the unenlightened state, we have no choice but to be thrown from one dualistic pole to another - but in the enlightened state - all is well, reconciled, complete and at peace. At least this is the case when we sit quietly in the fully expanded mind - allowing conscious awareness to fully permeate the maximum extent of the six senses. This is the ideal (and the idyllic) state. Everyday life, that is all the machinations concerned with interpersonal interaction, is an 'aside' that can be intense or sedate (and every level inbetween). This 'interlude' is the drama that defines our lives and which forms our (material) personal history. Samadhi exists right in the centre of all this nonsense - and yet has absolutely 'nothing' to do with it! Although we may prefer 'this' or 'that' - Samadhi does not care about any of it - and this is where it might get serious. Although we are 'alive' to be consciously aware - eventually we will be 'dead' to be consciously 'unaware'. I suspect this is the contradiction the Buddha discusses in his Pali Suttas when he describes 'Nirvana' as being 'non-conditioned' and 'beyond' (and 'between') the states of perception and non-perception. This is the reconciliation of 'awareness' and 'non-awareness' - as this is the actual challenge to be dealt with in the human mind, body and environment. The traditional answer is to 'sit through' all the worldly movement so that the 'still' and 'underlying' reality is 'identified' and 'pulled' into the present... Greetings to Everyone!
During the Covid-19 Pandemic, I was contacted by many Qianfeng Disciples, practitioners and supporters from home (in China) and abroad! This was a very difficult and stressful time for the entirety of humanity! Many of you contacted me and described your personal experiences during these highly challenging times – for which I am very grateful! Obviously, these reports included detailed reports regarding your Qianfeng Daoist meditational and qigong practice – and the state of mind you were in at the time! Actually, my personal view on this is that as human-beings, we must experience many different situations and circumstance if we are to grow in understanding and wisdom! Things never remain the same – and nether can we. This is true even if we discover the empty mind ground through the stillness of the surface mind. This is important because although the outer world continuously changes – the Qianfeng Daoust method requires that we change ourselves inwardly, and we achieve this through an act of will! Indeed, wisdom is the by-product of attaining a ‘oneness’ of mind. This is the difficult first stage of Qianfeng practice that even many older practitioners struggle to attain! Stilling the activity of the surface mind allows the empty mind ground to be fully perceived and the inverted awareness of the ordinary (deluded) mind to be transformed and abandoned! This is how the inner journey of the Qianfeng School is accessed! There is no other way! Peace of mind comes from the stilling of the surface mind and the perception of the empty mind ground. The Covid-19 Pandemic prevented our physical movement (a very unusual situation) so that we could sit in our rooms and attempt to ‘still’ our inner minds! The Covid-19 Pandemic generated a state of fear and uncertainty – and many people used this highly unstable situation to motivate the strengthening of their inner searching! This is the correct way of using the uncertainty of the outer circumstances as a means to motivate the ‘stilling’ of mind and implementation of the Qianfeng Daoist methods! Through self-effort, we ‘still’ our minds and change the manner in which our physical bodies inwardly function and outwardly behave! There is an important lesson to be learned here. We all live in different countries and varying cultures. Stability in our outer lives is generally associated with the continuation of law and order within society – which is a good thing (providing it is just). This means that quite often we are not in a position to make any major changes in our external lives (other than in relatively limited personal choices) - so we have to make the best of the situation we are in. Of course, lives can be changed for the better, but the opposite is also true. The ancient ‘Classic’ Chinese texts speak of ‘stabilising’ our inner selves and ‘changing’ our inner selves to meet the challenges of the outer world. If we cannot change the outer world (such as in the Covid-19 Pandemic) - we must all go the other way! Take life seriously and study with vigour and determination! Through the contemplation of outward nature – we can realise our inner nature! WeChat Message: 大家好,在疫情期间来自海内外的不少千峰门内弟子来电,汇报炼功心得以及当前环境的心态。 其实我个人认为,一个人在有生之年要经历许多,当自己无法改变自我,就要有一种心态,一种境界的智慧,无法经营就安心练功,这次疫情就是给修炼者提供非常好的环境,修心炼命。 仔细想想当你无法改变现状的时候,就要去走另一条路,认真领悟人生,感受自然体验自我。@所有人 Dear Gillian
What is interesting is that after decades of effective inner and outer martial arts practice, I have arrived at a profound 'stable' state of mind, body and spirit (whatever that is). This journey has traversed many inner and outer levels or states of being. Mostly, this has included a logical approach to physical training motivated by 'doubt' a) in the process itself, and b) in my ability to keep-up the practice or c) to carry-out the prescribed practice correctly. This 'doubt' was inward whilst the physical 'outer' Chinese martial arts techniques were superb and highly effective. This 'doubt' (which ceased to function about 14-years-ago in c. 2007) acted like a force of magnetism drawing my 'uncertain' inner-being toward to the solid and stable outer-structure of the martial arts techniques and how they might be used in self-defence (function) and mind and body health and fitness (longevity). There is now a great awareness. A great all-embracing sense of psychological being that appears to be united with mind, body and environment. This unity I term 'spiritual' because all this seems 'transcendent'. Of course, whilst being driven on by the inner doubt to practice physical martial arts (as a form of 'armouring' against external attack), I also committed myself to intense Ch'an meditative practice as a means to 'uproot' this doubt which all motivating throughout my entire life to 'take action' in many different arenas - it also contained an element of 'weakness'. As I interpreted this 'weaknesses' as a major problem that a) held me back in a state of fearful 'non-action', or b) sabotaged physical actions so as to render all exertion completely pointless! The mind 'cleared' and 'expanded' - it became all-embracing so that the body stopped appearing to be 'outside' of it and took its place entirely within psychological awareness. Although I had my initial experiences of the realisation of a 'still' and 'empty' mind with its awareness expanding and embracing all things around 1990 - it took another 15-years for this experience to settle-down (2005), and about another two or three years for all vestiges of 'doubt' to completely dissolve (2007/8). What did happen around 1990, however, is that my physical use of outer Chinese martial arts technique deepened, expanded and matured, and since the time of 'teaching' in my own right (as opposed to 'training' under a teacher) - I have never lost a fight in the training hall. (Around a year before this experience, I was following a strict Chinese (Mahayana) Buddhist 'monastic' regime and sitting in meditation for hours a day practicing the hua tou 'Who is hearing?' Suddenly, whilst sitting in my 'cell' and without warning, my mind 'ceased to move' becomingly utterly and completely 'still'. This was accompanied by deep sense of permanent ecstasy! My Chinese teachers correctly taught me with 'silence' - whilst my Western teacher Richard Hunn (1949-2006) - my Western Ch'an teacher - correctly taught me with words! Ironically, he drew my attention to the authentic Chinese Ch'an texts. 'Neither be attached to the (realised) inner void - nor hindered by (the 'external') hindering phenomena'. It was deep within the 'silence' of my Chinese Ch'an Masters (including Chan Tin Sang [1924-1993] that I discovered the poignant meaning of Richard Hunn's spiritually 'vibrant' words. This is how I knew that Richard Hunn was correct in his understanding. Later, this dual instruction [into non-duality] led to the next shift in perspective This occurred a year later after a further period of intense practice, and was a product of a complete change or 'turning about' [see the 'Lankavatara Sutra'] at the deepest essence of the mind. It was such a profound and important 'first principle' that I nearly omitted it from the list of all the important events! I was once meditating sat on the ground outside 'returning' all sensory data 'back to its 'empty ground' essence - when a cool and refreshing Summer's freeze blew gently across my face. Suddenly, my mind instantaneously 'turned the right way around' immediately abandoning its previous 'inverted' functionality and appeared to 'expand', assume an 'all-embracing' position of being, whilst this 'new awareness' thoroughly permeated the physical-body and penetrated the physical universe throughout the past, present, and future! This permanent shift in psychological and physical manifestation changed 'me' from the DNA-chemical foundation upward and influenced all the views and opinions I now hold!) This includes not only transforming the experience of sparring with students (which is now unified experience premised upon wisdom, loving kindness and compassion) - but also manifested within the otherwise 'brutal' realm of 'honour fights' whereby unknown and unfamiliar individuals suddenly turn-up at my training hall and (disrespectfully) ask to spar! They wish to gain fame and fortune through 'out of control' violence which involves (for them) the 'beating' and 'exposing' a local (Chinese) gongfu teacher! How did this happen? I think whereas my opponents were still motivated by a deep and profound sense of 'doubt' (often involving a profound 'self-hatred') - I no longer experienced this 'doubt' which 'divides' human-beings during combat. Doubt by this time in my life had become nothing more than a profound sense of enhanced 'awareness' full of compassion and understanding. This is all held in place by a physical (martial) ability that can use 'gentleness' just as easily as 'harshness' to 'control' or 'regulate' physical interactions. Signed: Adrian Chan-Wyles [陳恒豫 - Chan Heng Yu] (22.11.2021) - '釋大道' (Shi Da Dao) Witnessed and Authenticated by Yau, Gee-Cheuk [邱芷芍] (22.11.2021) - 'Gee Wyles' - Wife of Adrian Chan-Wyles A firm foundation is produced through self-cultivation which requires both intense meditate and the practice of the physical exercises without interruption.
In this way, reman ‘aware’ of each subtle strand of change which permeates the inner and outer fabric of the mind and body. Use the ‘real truth’ to verify the continuously ‘changing’ interactions of the dragon and tiger. Persevere in this training for a number of years – but have no concern for the passing of time. Perhaps in (over) ten-years' time – a better place will (soon) be entered. This is the realm of Daoist ‘Essential Life Mind-Body' Self-Cultivation. Those who inhabit the central path of exact-being will leave the suffering of the ‘world of dust’. This is the genuine method which, if followed correctly, will grant endless gains – and if followed incorrectly – will inflict many losses. 修者要不间断的去打坐炼功,感受其中丝丝缕缕变化,用真法验证龙虎变化,待几年, 十几年我们就进入佳境,这是道家性命双修之境界,而世尘感觉与我们不在一条路中, 得与失就在于此。 Dear Alex
Each moment of training is nothing less than the 'perfected' moment. This is what the genuine Daoist strives to achieve 'here and now'. Obviously, once this has been said (and achieved), a never-ending stream of 'perfected' nowness flows from 'here' to wherever we 'think' we are going - and indeed - wherever we are actually going in the 'material' world (in both space and time, and the nature of the functioning of our minds and bodies). Everything we are 'sensing' is in flux. The question is wherever you can 'see through' this flux using the methodology of Daoist 'neidan' - as it is not just a matter of 'perceiving' and 'making-sense' of this flux - but also a matter of 'penetrating' through the surface level (using a strengthened and focused perception) which 'sees' and 'unites' with that reality (or 'stillness') which lies beyond the 'movement'. What many experience is that this penetration of 'emptiness' is not permanent - as it appears to come and go. This is a common human experience that cannot be escaped. What I can say is that we must also 'penetrate' the confusion (or departure from the 'empty' and the 'still') as it where a continuation of this stable understanding. This is how the notion of 'contradiction' is integrated into that which 'does not depart' from the highest realisation. The problem emerges when the mind continues to discriminate between 'movement' and 'stillness' - and judges the former inferior to the latter - that suffering re-emerges when the empty-mind seems to 'disappear' - but where could an empty-mind conceivably disappear to? Indeed, the flurrying obscurity of passing thought is not an 'error' even though for a time the traversing of thought across the surface of the mind seems to obscure that which we are a) looking for, and b) attempting to make permanent through 'integration'. The Chinese Daoist practice of 'neidan', is in reality a transformation of the physical breath into a psycho-spiritual manifestation so that the 'physical' and the 'non-physical' exist simultaneously without paradox or contradiction. This is a normal Chinese cultural trait of the mind which underlies all notions of Chinese cultural construction. As Westerners are taught to separate the 'material' from the 'immaterial' (so that they remain forever separate and distinct), this habitual (cultural) integration can be a stumbling-block, or at least an issue with stepping entirely through the 'gate' of Daoist methodology. Many remain 'this side' of the 'gate' - and become hyper-critical of every other opinion which departs from this interpretation of reality. These are things which we must strive to 'seek-out' and 'uproot' so that the training method is one-hundred percent effective when applied. There is a cascade of unfolding development that occurs when the entry of the 'gate' is correct and perfected. As individuals, we do not need to be hyper-critical of everything - we merely need to be able to 'see' clearly what is happening, why it is happening and how we can strengthen or weaken the processes as required. We must not construct false experiences whilst waiting for genuine experiences to manifest. After-all, given the right amount of will-power, we can construct virtually any form of 'imaginary' experiences that simply do not exist in the material sense. There is a process of assessment (logical deduction) which is then broken-down into its constituent parts (so as to ensure that this 'logic' repeats itself continuously throughout the entire process of realisation). This is an important observation, as Daoist philosophy within Chinese culture is not considered 'illogical' or 'departing from the ordinary'. This position of logical philosophy should not be confused with the Daoist tendency to 'resist' everyday society, or to 'prefer' nature over that of urban living - as for every retiring Daoist - there is an example of a Daoist Master who lives quite happily within society (such as Master Zhao Ming Wang). Breath is a material reality (post-natal - later divine sky - later heaven) which is transformed into a psycho-spiritual reality (pre-natal - earlier divine sky - earlier heaven) as the breathing process transitions through the 'neidan' psyche-physical process of training. This is conscious and directed 'returning' to the pure state of life in the womb before the human-mind was broken into 'subject-object' perception by the birth-process into the gross physical world, and the human breath and mind 'separated' into two distinct and seemingly 'different' physical aspects of conscious life. The practice of 'nei-dan' is a methodology that 'reverses' or 'returns' the post-natal state of diverse mind-body existence back to the pristine state of the fully integrated 'oneness' of pure pre-natal state. Any mind-set, physical habit or reaction which diverts the practitioner away from this position has to be carefully removed from the system. With Metta Adrian Immortality has not really got anything to do with a long life lived over many years. A genuine Daoist must a) perceive the eternal moment, and b) integrate with that insight. As perception folds in on itself at the point of physical death – this is the only immortality that truly matters! We dissolve into the ‘eternal moment’ - this is the genuine ‘immortality’! The side-effects of taking the journey that leads to this insight involves the ‘neidan’ self-discipline and the pursuance of psychological and physical science that comprises ‘Daoist’ methodology. In this case, the functionality of the mind and body is brought to a maximised frequency whereby a robust health and a certain sense of longevity are definitely incorporated. Although this type of immortality is important – it is not the most favoured or elaborate of those available. We may give-up our bodies at the point of death and merge with the timeless universe – or we may remain in our no longer functioning bodies which retain the upright, seated meditation position. In this case, the physical is ‘dead’ in one sense, and yet ‘living’ in another – again, this is a matter of ‘frequency’ of manifestation. Furthermore, there are people who possess bodies that are permanently ill or injured (for various reasons), and yet they are considered ‘immortal’ by their teachers. This being the case, health is not always the complete lack of illness, injury or disability, and is reliant upon what the mind is able to ‘perceive’ rather than the state of the cells of the physical body. Such insight carries with it the power to revitalise the cellular structure of the human-body even if it is carrying an illness, injury or disability. The point is that life will improve for such successful aspirants and they will certainly live longer than if they had never trained. Immortality, of course, is linked to the purification of insight rather than any notions of physical purity. Physical purity does not exist as the body certainly does not last forever – but forever is a very long time!
The foundation of Qianfeng Daoist training involves circulating the vital force (developed qi-energy) and essential nature (jing) through micro (up and down the centre-line of torso) and macrocosmic (up and down the arm, hands, legs and feet) channels. When the microcosmic orbit is perfected – the mind should be ‘still’ and all thoughts ‘stopped’. When the macrocosmic orbit is perfected – the luminous (and ‘empty’) awareness should be permanently expansive and embrace the entirety of material reality inside and outside the body. The myriad objects of sense arise and pass away within this luminous void – which is ‘empty’ of ‘emptiness’ without any sense of contradiction, paradox or confusion.
At the beginning, the circulation of energy through the micro and macro channels in inherently linked to the breathing mechanism with no distinction between the two. Breathing-in and the energy rises-up the spine – and breathing-out the energy flows down the centre of the front of the body – with a continuous circulation under and through the groin area and over the top of the head (and through the upper and lower mouth via the ‘tongue’). This is all correct and mostly well-known – although the quality of instruction between Maser and Disciple defines the ‘strength’ and ‘purity’ of the practice. Eventually, when the ‘still’ mind is absorbed into the ‘expansive’ mind, this marks a change in the frequency of energy-flow through the inner and outer mind and body. Things have permanently changed – but the change can be defined and logically explained. This shift in depth of perception indicates that the previous dichotomy of mind and body (micro and macro) disappear and no longer exist. However, the ‘breath’ and ‘energy-flow’ do not integrate in this way. In fact, the breath ‘separates’ from the energy-flow and is understood to have no direct connection with it. Yes – the breath can serve as a physical mechanism that links the ‘will’ of the mind to the faculty of energy-flow – but this is because the individual has not yet been trained in the true-nature of vital energy-flow. Vital energy force flows irrespective (and quite separate) from the breathing mechanism that manipulates its circulation in the early stages of Daoist self-cultivation. The ‘turning of the water-wheel' is a very advanced practice when the breathing mechanism is disengaged from the vital energy-flow. At this level, ‘vital energy’ is understood to be a ‘psychological-physical' force that becomes ever more ‘conscious light’ as the practitioner advances in ability and age. This ‘conscious light’ manifests in the mind and body and outside and around the body! It is the all-healing and wholesome energy-field which defines physical existence and into which a practitioner transitions at the point of physical death! Turning the water-wheel evolves away from the relatively primitive manipulation of the breathing mechanism, and transitions into a deep, pulsating rhythm permanently functioning behind all biological processes. A practitioner no longer ‘wills’ its activity – but rather enters a profound state of awareness which reveals the already existing vital energy-flow that needs no assistance to function once the mind and body have been purified and cleared of all imbalances through the foundational practices. Breathing deeply, exercising regularly and eating properly can all build the strength of the vital energy flow – but only neidan can purify the body of impurities and prepare the mind to perceive the empty nature (shen) of reality! Stilling and expanding the mind is itself the purifying of the foundational ‘eight’ meridians and indicative of a transition toward the ‘awareness’ that defines ‘Immortality’. Although ‘sweating’ exercises are used to purify the body of excessive ‘yin’ - and can assist in the curing of long-term illnesses and injuries, etc – sweating in and of itself does not spiritually develop the individual to point of attaining the perception of ‘Immortality’! It is simply a step along the way that some need. My father is 78-yesrs-old and we can see an aura of light around him! He says that he is 78% ‘light’ and only 22% physical body! He is moving toward giving-up his body completely in due course by transitioning into a perfect expression of light! This is when the life-forces separate completely from superficial matter and assume their purest form. This is when the Water-Wheel (and its ‘turning’) dissolves completely into ‘light’! Generally speaking, many people do not understand what Daoist self-cultivation is, and what is expected of the practitioner. For a woman, the breasts diminish and the menstrual cycle ceases completely. For a man, the penis retracts and all ejaculation ceases. If you are searching for Daoist longevity, and you are pursuing the Quanzhan path under an authentic teacher, then this is the situation where you will end-up. Of course, only if the practitioner follows all the rules correctly, and is devoted to the self-cultivation. This is how ancient Chinese medicine states that an individual body is prepared for an extended life-span. Before reaching this stage, however, there are many levels of attainment. This allows the Master to help people eradicate any and all illnesses out of their mind and body. The point of all this effort is to stay in the body for as long as possible (if appropriate), by altering the frequency of how each body-cell operates and the entire body functions. Regardless of how long an individual lives – all existence results in death and the Daoist practitioner must be able to transition to the next stage of existence with the minimum of fuss. Daoism, therefore, is a path of life-extension and life-transition (as there is no ‘real’ or ‘permanent’ concept termed ‘death’). Dying, as human culture terms it, is how the transition processes seems to those who have not yet died, and who remain on this level of existence watching others die. Death, by and large, is interpreted by those who have not experienced it (at least in a conscious manner). Leaving the body can happen whilst the practitioner still occupies it. This means there is a ‘coming’ and ‘going’ whereby a practitioner can leave the body whilst actively participating in the practice of seated meditation, and return back to the body at will. This changes when the life-span of the body comes to an end and ‘egress’ is achieved. This is the ability to consciously ‘leave’ the body on a permanent basis without any sense of regret or loss, etc. As the transition to the next stage of existence, there is a tremendous outpouring of light which is healing and full of love and compassion! This light exists for all-beings to benefit from. This is a direct result of returning to the ‘pre-natal’ breathing – or stage of realisation (recreating the ‘safe’ and ‘enclosed’ environment of the womb and the non-breathing nourishment received through the placenta of the mother). The ‘post-natal’ breathing that is common in life (I.e., the ‘ordinary breathing mechanism’) is transitioned back into rarefied states of mind and body existence so that the breathing mechanism is completely transformed. This journey begins and ends with the breath and the way in which the breathing mechanism is perceived and understood by the reflective-mind. The refined awareness penetrates through the breathing mechanism and directs the practitioner into a conscious expansion of the underlying fabric of reality and the direct perception of its empty reality. It is this dimension of emptiness that contains all things (in the past, present and future), which the practitioner can comprehend all at once, and travel to and from any one point of being at will.
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AuthorAdrian Chan-Wyles (內丹 - Shi Da Dao) - Qianfeng Lineage: Zhao Bichen (1860-1942), Charles Luk (1898-1978) and Richard Hunn (1949-2006). Acknowledges Master Zhao Ming Wang (赵明旺) of Beijing as the ONLY Lineage Head of the Zhao Family Lineage of Qianfeng Daoism in China and the world. Archives
February 2024
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